English
The place of the lunar mansion of empowerment, the tip of the Yoni's nose, various knots forming a circle, is the place that symbolizes peace. Thus, in the space of the Mother, residing in the shape of the four elements, there, because the secret mandala of deities resides, it is called the perfection of the place. Furthermore, in the Spārkhab it says: Courtyards, doors, bird faces, and food containers, residing in wrathful, increasing, peaceful, and powerful states, are said to be the dwelling place of the Buddha's relics. So it is said. "སྐད་ཅེས་པས་ (kad ces pas)" means the perfection of the teacher. In the Thal Gyud it says: "སྐད་ཅེས་ (kad ces)" is the name from the illuminator, the one with the bindu in the shape of "ཝཾ་ (vam)" is the teacher. So it is said. At the time of the union of the Father and Mother, through the means of dropping, holding, and reversing the bindu, on the head of the Father's secret vajra, the essence of thirteen million nadis is gathered, the conventional wisdom bindu is perfected in the shape of the letter "ཝཾ་ (vam)". By the power of realization and non-realization, it is the agent of both samsara and nirvana. And the bliss, clarity, and non-conceptual meaning of that very bindu is what is shown, therefore it is called the perfection of the teacher. Furthermore, in the Spārkhab it says: The bindu perfected on the head of Guhyavajra is the teacher because it is the agent of all. So it is said. "བཤད་ཅེས་པས་ (bshad ces pas)" means the perfection of the retinue. In that very text it says: Ma da ma nu, the mind that holds together, those with karma, the various consciousnesses, are said to be explained by clearly understanding them. So it is said. Ma (ma) da (da) na (na) is the holder, ma (ma) nu (nu) na (na) is the mind, the eight aggregates of consciousnesses, including the mind, are the perfection of the retinue. Furthermore, in the Spārkhab it says: Ma (ma) da (da) ma (ma) nu (nu) na (na) is the holder, through the actions initiated by the five minds, ma (ma) nu (nu) na (na) is the mind, understanding without error by the king of consciousness and the vajra sight, etc., is similar to speech, therefore the term "explained" is applied to the retinue. So it is said. "པའི་ཞེས་པས་ (pa'i zhes pas)" means the perfection of the teaching. In the Thal Gyud it says: The syllable "པའི་ (pa'i)" is the tantra that ascertains the ultimate meaning, ya (ya) na (na) is the Great Vehicle, this is it. So it is said. པ་པཱ་ར་མ་ཏ་ན་ (pa pa ra ma ta na) is the ultimate meaning, ཡཱ་ན་ན་ (ya na na) is the Great Vehicle, the last of the sixteen joys, the innate wisdom experienced vividly, is the meaning of the secret essence of self-nature, it is called the perfection of the teaching. Furthermore, in the Spārkhab it says: པ་པཱ་ར་མ་ཏ་ན་ (pa pa ra ma ta na) is the ultimate Bodhicitta, that is, the mind
Chinese
最后的尽头。十六个刹那的菩提心未触及的尽头被称为无明，所以在斯帕卡布（Spar Khab）中进行比较。是：玛哈亚那，即大乘，就是这个续部。如是说。时间是指时间圆满。在《塔尔续》（Thal Gyud）中说：“时间是不可思议的时间。”因此，当空秘密中生起快乐时，时间无法用一个方向来表达。由于脱离了执着的分别念，所以是不可思议的时间，即时间圆满。在斯帕卡布（Spar Khab）中也说：“那个时间无法用一个来表达，所以被命名为不可思议的时间。”如是说。那是指集合者圆满。在那里面说：“何时是那个名字。”因此，是时间到来的名字，或者是一切的进入，即被称为处所。被称为导师。被称为眷属。被称为教法。被称为时间。是一切的结尾集合。这些作为不共的开场白的理由是，最终是针对道友和可调伏的贪欲者而说的。在斯帕卡布（Spar Khab）中说：“那是为了可调伏者中的最后者，是不共的开场白。”如是说。如是宣说的不共的开场白，或者简略指示开场白的时候。有些人说，这个《秘密藏续》（Guhyagarbha Tantra）有四个错误的过失。在其他的续部中，有“如是听闻”，而这里出现了“如是宣说”，所以开场白错误。在其他续部中，有三个时间，而这里出现了四个时间，所以时间错误。续部的主尊是普贤王如来，而坛城的主尊出现了金刚萨埵，所以坛城错误。修持的斋戒和日期数量，如续部中所愿望的那样宣说。这样指责，所以续部错误。如果这样说，那么，此时断除了开场白错误的过失是，格南恰巴瓦（Glan Chaba Barwa）说：“雄性求偶者和狼乞讨者，言辞不一致，意义一致。”因此，依靠活鸟乞讨和依靠死狼的残骸乞讨两者，暂时的所依和能依的解释两者都不一致，但是，在乞讨的意义上是一致的。同样，宣说和听闻两者言辞不一致，但是，导师为眷属宣说和眷属
English
The very end. The end untouched by the bodhicitta of sixteen moments is called ignorance, so compare it to Spar Khab itself. Is: Mahayana, the Great Vehicle, is this tantra. Thus it is said. Time means the perfection of time. In the Thal Gyud it says: "Time is inconceivable time." Therefore, when bliss arises in the secret of space, time cannot be expressed in one direction. Because it is free from grasping thoughts, it is inconceivable time, that is, the perfection of time. It is also said in Spar Khab: "That time cannot be expressed as one, so it is named inconceivable time." Thus it is said. Na means the perfect collector. In that it says: "When is that name." Therefore, it is the name of the time that has come, or the entry into all, that is called the place. Called the teacher. Called the retinue. Called the teaching. Called time. It is the end collection of all. The reason why these are placed as uncommon introductions is that in the end they are spoken to the companion on the path and the desire-filled to be subdued. In Spar Khab it says: "That is for the last of those to be subdued, it is an uncommon introduction." Thus it is said. The uncommon introduction thus explained, or when briefly indicating the introduction. Some say that this Guhyagarbha Tantra has four faults of error. In other tantras, there is "Thus heard," but here "Thus spoken" has appeared, so the introduction is wrong. In other tantras, there are three times, but here four times have appeared, so the time is wrong. The lord of the tantra is Samantabhadra, but Vajrasattva has appeared as the lord of the mandala, so the mandala is wrong. The number of fasting and dates for practice, as wished in the tantra, are explained. Thus accused, so the tantra is wrong. If so, then, at this time, the fault of the wrong introduction is abandoned, Glan Chaba Barwa said: "The male suitor and the wolf beggar, the words are inconsistent, the meaning is consistent." Therefore, begging by relying on a live bird and begging by relying on the remains of a dead wolf, both the temporary object of reliance and the explanation of reliance are inconsistent, but in the meaning of begging they are consistent. Similarly, the words of speaking and hearing are inconsistent, but the teacher speaks to the retinue and the retinue
Chinese
有人说，听闻与意义相符。杰·卓普巴说：这是法身和报身所教导的差别。因为报身不说语言，所以耳朵听不到，因此才会有“说”这个词。而化身说语言，耳朵可以听到，所以才适合用“听”这个词。如《斯帕卡布》所说：以完全不颠倒的方式理解，如了知之王和金刚见等，因为这与表达相似，所以在眷属面前才安立“说”这个词。因此，以完全不颠倒的方式理解八识聚等的分别念为金刚萨埵等，所以才会有“说”这个词的声音，这是不共的论题。纽敦·曲吉僧格说：解释说，报身以象征的方式表达意义，结集者不增不减地在人间宣说，因此才说是不共的论题，所以说“说”这个词没有偏离论题的过失。又有人说：总说之后是否要进行广说？如果不进行广说，那么总说就变得没有意义了。如果进行广说，那么总说出现了五种情况，而广说只出现了三种情况，这就有矛盾。如果这样说，那么总说之后是要进行广说的。如果问：这样不会出现上述的过失吗？答：不会出现。因为“在这个时候说”这句话是不共的论题，而下面的那些是共同和特殊的论题。《斯帕卡布》、《现观庄严论》、《宾达尔塔》中，没有任何一部经是将总说展开为广说的。上师们只是暂时这样说，所以虽然说经的结尾有三种，但争论可以用上面的说法来解决。或者说，教法是从导师的心中圆满的，时间是导师、眷属和地点三者聚集的时候。以前所说的智慧圆满的预言已经阐明了这一点。第二，关于续的特殊论题或详细阐述论题，有三个总义：宣说者的导师圆满，宣说的地点圆满，以及听受者的眷属圆满。第一个总义，宣说者的导师圆满，有两个方面：宣说者的七种自性，以及宣说者的体性和宣说的
English
Some say that hearing is in accordance with the meaning. Je Drophukpa said: This is the difference taught by the two bodies. Because the Sambhogakaya does not speak words, it cannot be heard by the ears, therefore the term "speaking" is used. But the Nirmanakaya speaks words and can be heard by the ears, so it is appropriate to use the term "hearing." As stated in Spar Khab: Understanding without reversing, such as the King of Consciousness and Vajra Vision, is similar to expression. Therefore, the term "speaking" is used in the assembly. Thus, understanding the conceptualizations of the eight consciousness aggregates, such as Vajrasattva, without reversing, is the sound of "speaking," which is a unique topic. Nyu Ton Chokyi Senge said: Explaining that the Sambhogakaya expresses the meaning through symbols, and the compilers proclaim it in the human realm without adding or subtracting, therefore it is said to be a unique topic. So, there is no fault of deviating from the topic in saying "speaking." Some also say: Should a detailed explanation follow the summary, or not? If not, then the summary becomes meaningless. If it does, then the summary has five occurrences, but the detailed explanation only has three, which is contradictory. If so, then a detailed explanation should follow the summary. If asked: Won't the above fault occur? Answer: It won't. Because "at this time of speaking" is a unique topic, and the following ones are common and special topics. In Spar Khab, Abhisamayalankara, and Bindartha, no sutra has expanded the summary into a detailed explanation. The previous lamas only said it temporarily, so although it is said that there are three conclusions to the sutra, the dispute can be resolved with the above statement. Alternatively, the teachings are perfected from the teacher's mind, and the time is when the teacher, retinue, and place are gathered. The previously mentioned prophecy of complete wisdom has clarified this. Second, regarding the special topic of the tantra or the detailed explanation of the topic, there are three general meanings: the teacher who speaks is perfect, the place where it is spoken is perfect, and the retinue who listens is perfect. The first general meaning, the teacher who speaks is perfect, has two aspects: the seven natures of the teacher, and the nature of the teacher and the
Chinese
这是关于共同显示佛之名称的部分。首先，显示佛的七种自性：如来（梵文：Tathāgata）。此处有“无别的自性”。对此，根据释疏“斯帕卡布”的观点，解释了佛的七种自性。其中说到：“六位胜者的无边功德，也简要地归纳为七种。”《心髓明灯》中说：“具有佛的八种自性，自性即是普贤。”因此，解释了佛的八种自性。根据维玛拉的释疏《宾达尔塔》：“大菩提的自性，诸法嬉戏的受用，十方时佛的自在主，与一切法无别，是佛的四种自性。”因此，解释了佛的四种自性。根据上师传承的口诀，佛与涅槃无别的自性，佛与轮回无别的自性，这两种被认为是佛的自性。如果在此基础上添加词语，那么“如来”的意思是：无二的觉性，自生智慧，因为未经造作，功德自然成就，所以是“如是”。成熟是指成为其自性，因为远离能取和所取，所以是“逝”。此外，在广释中说：“逝于如是，只是从各种执着中解脱。”或者，如实地逝于基础，即是证悟。同样，根据释疏“斯帕卡布”，如果从佛的七种自性的角度来说，就是如实地成熟的自性。“圆满正等觉”的意思是：无二的自生智慧，因为成为圆满的自性，所以没有需要断除的目标，因此是“圆满”。正因为如此，不寻求果，而是自然成就，安住于自显现中，所以是“正等觉”。“的”是第六个，是表示关联的词。“斯帕卡布”的释疏说：这是不寻求一切功德而自然成就的自性。根据《心髓》，在“斯帕卡布”的七种自性之上，还认为有“圆满的自性”和“正等觉的自性”这两种。“佛”的意思是：从萨帕等一切邪见中觉醒，自生智慧普遍扩展，成为至上的智慧。